Karbala

A man beating his chest symbolically in alignment with the Shi’a ritual known as “Latam” or chest-beating. Such a practice is commonly re-enacted by the Shi’a in conjunction with oral Eelogies which re-enact and recount the tragic killing of Imam al-Husayn (a.s) at Karbala.

The tragedy of Karbala, in which the third holy Imam of the Shi’a namely al-Husayn b. ‘Ali (a.s) was martyred alongside one hundred men, women and children of the Ahlulbayt by an army of thirty thousand men from the army of the Caliph Yazid, is a tragedy which still resonates within the hearts and minds of the Shi’a community.

There can be no doubt that it forms a crucial part of Shi’a identity. It has become part and parcel of the religion of Shi’a Islam to annually organise gatherings in which al-Husayn’s martyrdom and circumstances surrounding how he was killed as well as the aftermath, are orally recited and recalled, in often graphic detail.

For two months of the Islamic year, starting with Muharram, the first month of the Islamic calendar, the Shi'a gain proximity to God through the remembrance of the tragedy of Imam Husayn (a.s). Devout Shi'as will even abstain from celebrating occasions of joy.

It is also common for Shi’a Muslims during this period to embark on a pilgrimage to the city of Karbala in Iraq where the grave of al-Husayn (a.s) is. There they recite special supplications transmitted in the Shi’a collections of traditions.

The small city in Iraq known as Karbala serves as a focal point for Shi’a identity primarily due to the fact that historically Imam al-Husayn b. ‘Ali (a.s), the third Imam of the Shi’a, was killed there in the year 61 A.H. On this occassion, a group of followers consisting of women and children with less than 100 men were pitted against an army of 30,000 men.

The incident led to Karbala becoming synonomous with the tragic martyrdom of Imam al-Husayn (a.s) and has subsequently resulted in the small city receiving at times more pilgrims and visitors than any other holy city. This is particularly noticeable during the period in which Shi’a commemorate the annual 40th day anniversary of the Martyrdom of al-Husayn (a.s), known in Arabic as Arba’een from the Arabic word for forty.

The attachment of Shi’a, specifically to constantly remember what happened to Imam al-Husayn (a.s) more so than any other historical figure, often comes as a surprise to many. It often raises questions as to why Shi’a do not allocate a similar amount of time to the mourning and commemoration to the Prophet (s.a.w) or other Imams who according to Imami tradition weremartyred by poison or by the sword.

However, close observation of Imami traditions highlight that it was the practice of the Imams themselves to dedicate particular attention to the tragic martyrdom of al-Husayn (a.s) due to the fact that al-Husayn (a.s) is regarded as the ‘Saviour of Islam’, and the scale of suffering that was afflicted upon the household of the Prophet (s.a.w) at Karbala.

Shi’a traditions include similar traditions of how the Prophet himself mourned tragedy that would befall the Imam while he was an infant as he was informed by Gabriel of what was to become of him.

Shi’a and Sunnis alike possess numerous traditions which have the Prophet Muhammad (s.a.w)himself foretelling the tragedy and displaying grief, but more importantly discussing the merits and spiritual qualities of the soil of Karbala. According to one particular narration Prophet Muhammad (s.a.w) gave a small amount of the soil of Karbala to his wife Umm Salama, informing her that the soil turning blood red in colour, will symbolise the the brutal murder of al-Husayn (a.s).

Traditions from the fifth Shi’a Imam, Imam Muhammad al-Baqir (a.s) recommend that the Shi’a even use the soil of Karbala for its distinct healing properties through which several of the Imam’s companions particularly Muhammad b. Muslim were healed through consuming a small piece of the clay.

Such traditions have led to the distinct adoption of Shi’a using the soil of Karbala particularly in their daily prayer rituals by forming clay slabs from the soil at Karbala and using these slabs as the object upon which their foreheads are prostrated upon. In doing so they combine the Prophetic practice of praying upon natural surfaces such as soil with unique status accorded to the soil of Karbala in Shi’a traditions.

Whilst Makkah remains the holiest city for all Muslims and has often become associated with being key to Muslim identity in general, for Shi’a Muslims, there is another city which is equally as crucial in defining their unique and distinct identity from the identities of other Muslims.

That land is the small desert city in Iraq known as Karbala.

Karbala plays a particularly significant role in the identity of all Shi’a Muslims because al-Husayn b. ‘Ali (a.s) (d. 61 A.H) was killed in the desert where Karbala stands today.

This formed a unique occasion in Islamic history in which the sacrifice of Imam al-Husayn (a.s), the third Imam of the Shi’a community, is perceived as of great significance and is not perceived as merely a historical skirmish in which he rose up against the Tyrant Yazid.

Karbala as a name:

There are numerous theories as to where Karbala derived its name from. Certain historians are of the opinion that the name can be derived from the Arabic word for soft earth, whilst others feel its name is not originally from Arabic but rather derives from foreign languages such as Aramaic in which it has been thought to be derived from either the following two terms:

Qarb Allah- i.e Near to God

or

KoraBabil- i.e the place from where Babil (an ancient Mesopotamian city) made its bricks

However, according to traditions which are included in most classical Imami compilations of Prophetic narratives, the name of Karbala is linked to the great tragedy whereby al-Husayn (a.s) sacrificed himself and the suffering and sorrow which afflicted the Ahl al-Bayt of the Prophet (s.a.w).

A narrative has the Angel of Revelation, Gabriel informing Muhammad that the name Karbala is due to it being the land of “karb and bala (affliction and suffering)”

The Dust and Soil of Karbala in Shi’a Identity:

According to numerous narratives which are transmitted in the Imami compilations of Ahadith, the soil of Karbala from where Imam al-Husayn (a.s) was martyred with his family is accorded a high level of spiritual value, with the ability to spiritually heal as well as bring one closer to Allah.

The first of such is related back to the Prophet of Islam, Mohammed (s.a.w), the Grandfather of al-Husayn (a.s) himself, which is particularly unique as Mohammed (s.a.w) had passed away fifty years prior to al-Husayn’s (a.s) martyrdom. These narrations are found within both Sunni and Shi’a books of traditions, which confirm the value of the traditions and how the soil of Karbala can be viewed as having a role in even the Prophetic Sunnah of Muhammad (s.a.w) himself.

Narrated by Aa’isha, the wife of the Prophet:

“The Prophet (s.a.w) said: ‘Gabriel told me that my son, al-Husayn (a.s) would be killed after me in the land of al-Taff, and he brought me this earth and told me that in it would be his resting place.’”

Narrated by Umm Salama:

“The Prophet (s.a.w) handed me a handful of red earth, he stated ‘This is from the ground on which al-Husayn (a.s) shall be killed. When it turns to blood, know that he has been killed." I placed it in a jar and I used to fear the terrible day in which it would be turned into blood.”

Other traditions exist exclaiming the healing properties of the soil of Karbala, particularly within the early compilation of reports surrounding the visitation to sacred sites of the Imams in Shi’a tradition known as Kaamil al-Ziyarah (Completion of Visitations). This was compiled by the Shi’a scholar Ibn Quluwayh.

I went to Madinah and fell seriously ill. Imam al-Baqir (a.s) sent his slave with a vessel containing a drink covered with a cloth for me. The slave told me to drink it immediately because Imam had commanded him not to return till I have had it. The drink was cool and had the fragrance of musk.

The servant told me: "It is the Master's command that after taking the medicine you present yourself to him." I was astonished that I was hardly able to get up, neither could I stand on my feet, how could I go to Imam? But as soon as I took the drink I felt as if I was released from shackling chains. I walked on my own to the residence of Imam and I sought permission to enter. The Imam said, "You have regained health, so enter!"

I entered weeping and saluted Imam and kissed his hands.

"Why are you weeping, Muhammad?" asked Imam al-Baqir (a.s).

I said, "May I be sacrificed for you, I am weeping upon my lack of strength, separation from hometown, distance from my destination, separation from your respected self and the deprivation of your company."

He responded: "But as far as your being at a distance from your hometown is concerned, the fact is that a believer is like an alien amidst the corrupt people of this world, till the time he meets his death.

As for you saying that your house is very far from Madinah, you must follow Abu Abdillah Imam al-Husayn (a.s), how he left Madinah and made the bank of Euphrates his abode.

As for your love and the desire of seeing us, Allah (s.w.t) is aware of your feelings and he would surely reward you for your good intentions.'

….Imam said, "The drink which you drank was made from the soil of the grave of Imam Husain (a.s). It is that beneficial thing which I use as medicine. Beware! Do not consider anything its equal. We give it to our children and women and perceive its unlimited benefits." I said, may I be sacrificed on you, we shall also pick it up and seek cure from it."

Such narratives and traditions have led to the establishment of a common practice amongst the Shi’a community of using the soil of Imam al-Husayn (a.s) in numerous ways. The most common of these practices can generally be observed in most prayer halls of the Shi’a community in which the Shi’a are distinct from other schools of Islamic jurisprudence in that they prostrate upon clay slabs known as turbah (soil).

Shi’a have generally preferred to use soil from the dust of Karbala due to its spiritual significance in the traditions of the Imams which discuss the spiritual merits of the soil of Karbala.

A second common practice which has traditionally been adopted by members of the Shi’a community is to utilise the soil of Karbala in its capacity as an agent provided by Allah (s.w.t) for healing due its unique spiritual qualities. This has led to the soil of Karbala being referred to, particularly in Asian sub-continental Shi’a devotional circles, as Khak-e-Shafaat (Soil of Healing).

Displaying Grief over what occurred in Karbala in Shi’a devotional circles.

Within the Islamic calendar, the first month known as Muharram, plays a unique role in shaping a distinct identity of the Shi’a. The first ten days of the first Islamic month are observed by Shi’a Muslims as days of commemorating what transpired at Karbala and how Imam al-Husayn (a.s) and his companions and family were subjected to the severest forms of oppression.

Lecturers are invited to recite traditional eulogies in which the masses of the Shi’a community are invited to cry and display grief over the tragedies that befell the Ahlulbayt during the massacre, a practice which finds its legitimacy in the narrations of the Imams themselves who were the first to historically hold such gatherings.

Whilst historically it is narrated that every single one of the Imams prior to twelfth Imam was martyred either through the sword or through poison and hence they are to be mourned by the Shi’a community, there exists numerous ahadith from the Imams which state that there is no grief alike to the grief which is shown for Imam al-Husayn (a.s), due to the severity of the circumstances in which he was killed. As a result, the Shi’a community have traditionally devoted substantially more time to mourning and commemorating this tragedy than mourning for any of the other Imams, primarily based on these traditions from the Imams themselves.

The reward for visiting Imam al-Husayn (a.s) in Karbala and the great merits of doing so:

Muhammad b. Muslim narrates from Imam al-Baqir (a.s):

"Order/command our Shi’a's to do visitation to the grave of al-Husayn (a.s), for verily it increases their sustenance, prolongs their lives and keeps afflictions away."

Such traditions ascribe a command of a compulsory nature to the Shi’a to do the visitation of Imam al-Husayn (a.s) at Karbala. Other traditions which have been narrated in the books pertaining to visiting the Imams have stated that to visit the Imam in Karbala would be rewarded with thousands of good deeds, even more than for doing other acts in Islam, some of which are obligatory.

Karbala, Social Justice and Shi’a Identity:

Karbala represents for most Shi’a, a vital lesson in how important it is to stand up for ones’ rights and to stand up against oppression, particularly that being carried out in the name of Islam such as during the time of Imam al-Husayn (a.s) and the reign of Yazid. The son of Mu’awiya, therefore accounts of how Imam al-Husayn (a.s) ended his life and the revolutionary struggle of Imam al-Husayn (a.s) has become part of the Shi’a identity, particularly in the area of social justice.

Conclusion:

Whilst Imam al-Husayn (a.s) was not the first Imam, nor last Imam of the Shi’a to be oppressed and killed in an extremely tragic manner, one might be under the false impression that this is the case solely based upon observing Shi’a rituals of mourning and how proportionately Shi’a lecturers and reciters mention Imam al-Husayn (a.s).

This however, is based upon numerous narrations, which contrary to certain popular slogans amongst the lay-people of the Shi’a such as “Every Day is Ashura, and Every Land is Karbala”, specifically highlight that there is no day like the day of Ashura in terms of the grief it brings and that there is certainly no land like that of Karbala.

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